along with other motives, to bring forward into public life men who without such a stimulus might for ever have been lost to their country. Those who might not have stirred from patriotism or love of fame may be awakened by the call of ambition.

In conclusion, it is only necessary to remark that the evils of an undue thirst for power are not confined to high station or public life; but may be seen in every rank and in the daily intercourse of society. These evils, indeed, are limited by the sphere in which the actors move, and what in one position is a widely destructive passion, becomes in another a petty and troublesome spirit of rule; differing from the former as the rage of the lion differs from the malice of the wasp. Thus we sometimes meet with people who have a mania for directing every thing from important affairs down to the most minute; who cannot see a person proceeding in one direction without urging him to go in another. Such individuals live upon fault-finding, for nothing is right but what they have done themselves. There is really no pleasing these persons, unless one consent to be directed and marshalled by them on all occasions. This petty ambition must be allowed to be very annoying, and is often given in to for the sake of avoiding disputes, and so is encouraged; whereas it ought to be repressed by ridicule or neglect.

SECTION IV.-Desire of Wealth, Covetousness, Avarice.

In considering desire of wealth in general, and that extreme form of it in particular known by the name Avarice, we shall adopt, as far as possible, the method already used in treating of love and ambition; and shall first analyse and describe the passion, then trace its origin and growth, and lastly pass on to its consequences.

Why is wealth agreeable? or, in other words, what are the elements of the pleasure of wealth?

It is evident, in the first place, that desire of wealth is not an original passion like love or ambition, which have pleasures connected with them independently of their consequences; affection and power being in themselves delightful, whereas wealth in the beginning has no peculiar charms. It is then sought entirely as means to an end, for the purpose of satisfying our wants and ministering to our enjoyments; that is, in order to gratify other and primary desires. At first, the pangs of hunger and cold create in the savage a desire for food, clothes, and lodging; and in a more advanced state of society, there arises a wish for luxuries, indulgences, amusements, education, knowledge, and leisure, to be obtained through the medium of wealth. Thus wealth is coveted for the sake of warding off the pains of want, and preserving life, for the gratifications of sense, for amusement, ease, and knowledge, which are primary pleasures of our So far riches are valued only as means to

nature.

an end.

Secondly, wealth being the means of so much good, not only directly to our bodily frame and sensual nature, but indirectly to our moral and intellectual existence, being possessed by different persons in very different degrees, and obtained at first at least, by industry and praiseworthy qualities, being moreover material, and therefore tangible and conspicuous, it soon came to be esteemed as a mark of superiority. Here riches are valued not for their proper use, but because they serve to gratify an universal passion of our nature. Still, even in this case they are prized only as means.

Thus far all is plain enough; but lastly we meet with a case which certainly seems somewhat singular, and difficult of explanation, the case in which the end seems almost, or altogether lost sight of, and riches come to be valued for their own sake. This properly' is avarice. The miser alone hugs wealth for itself; but all men love power: the one is a derived taste, the other original. Thus love of riches in general and particularly of money, becomes in some a distinct passion, different from the primary desires in which it originated, and on that account it deserves a separate consideration.

pass

How then comes it to that wealth, the means, may be valued almost, or altogether, independently of the end, at least without employing it towards that end; in other words, what are the elements of the pleasure of having and accumulating as distinct from spending and consuming.

There is no more common tendency of our nature, than to substitute the means for the end. This is

not surprising when we consider that we are chiefly occupied about the former, while the latter is only now and then brought into view. Whatever may be the pursuit in which we are engaged, so long as it lasts, the means must chiefly engross our attention, for thus alone can the end be reached; and those being so much pondered on, they acquire in consequence an exaggerated importance, so as even to put the end out of view, for a longer or shorter time. Happiness is said to be "our being's end and aim," but how often in the business of the world does it seem to be over-looked!

This substitution of the means for the end is an exceedingly general and copious source of fallacy in reasoning, as well as of error in practice, and therefore it ought to be largely dwelt on in works of logic or morals. In no case is it seen more remarkably than in love of money for its own sake. Wealth, and money in particular, being associated with most of the pleasures of life, it becomes on that account agreeable in itself, at first by a momentary delusion, which may however become permanent. Objects, properly insignificant, may be dear to us when only casually associated with scenes of past pleasure, or with persons whom we love; and therefore it cannot surprise us that wealth, which is necessarily connected with enjoyment, should itself share in our regard. Moreover, those who are employed in any profitable business, are of course constantly handling, thinking, and talking of money, and other property, and scheming to increase their store; till at last, these means of well-being may so completely occupy the

mind, as to prevent it from seeing the end, except at distant intervals. So far then the love of money for itself depends upon the two great principles of Association and Occupation.

The truth of this account will the more appear when we consider that money, though only one species of wealth, was long considered as the only, or at least the principal one, by writers on trade and commerce, as well as by practical men; and therefore the grand way to enrich a nation was to amass gold and silver. Hence the commercial system, as it is called, the object of which was to increase exports and diminish imports, in order that there might always be a balance due to be paid, as was supposed, in the precious metals. Nothing can more clearly show the tendency of man to substitute the means for the end; for money being the medium by which all other riches might be procured came itself to be thought the whole.

These principles account for the origin of the desire of wealth for its own sake; but they are insufficient to explain that inordinate and eccentric love for it which is felt by the miser, who hoards and hoards eternally, and grudges every shilling he spends. Wealth as such, independently of its use, must flatter some very strong propensity of our nature, or it never could be thus adored.

We may remark, that the miser's passion is in an especial manner for money, or for some very permanent sort of property, such as land, and keeping this in mind, we shall perhaps be able to arrive at the true account of the matter.

Money being the universal medium or means of

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